SInce 'tis the design of this Discourse to recommend to you that Noble Work of Reforming a Licentious Age, and to Encourage and Direct your resolute endeavours in it; I have fixt my Thoughts on this remarkable Passage, which sets be­fore you so illustrious a Pattern as that of Pious Nehemiah. A Pattern on several Accounts most worthy of your Notice and Imitation. Partly in respect of his eminent Quality and Station. For not only the Title of Tirshatha or Governor so often given him; 2 Ezra, 63 v. 7 Neh. 65. x. 1. but the whole History of his Transacti­ons plainly shews, he had a considerable Authority among these restored Captives, whom by a Commission obtain'd from Artaxerxes he encourag'd to Rebuild the Walls of Je­rusalem. Grotius supposes he was one of the chief Members of the great Councel of their Nation. And you may by the way Observe, how desirable a thing it is to behold Secular Honour and Power in so happy a Conjunction with exemplary Piety and Vertue. Partly, Because the Circumstances of this great attempt of his for Reformation bear no inconsiderable [Page 3]resemblance to your own. And chiefly, Because in his Ma­nagement of this attempt, and in the Success it was Crown'd with, you may Observe much both to Guide and to Animate your Holy Zeal: You may both discern the true Characters of the excellent Spirit and Temper of a Pious Reformer, and the happy issues in reference to the Publick and to himself, that were the Result of his Religious Undertaking. So that my Text, without offering the least violence to it, will of it self suggest to you the most suitable and instructive thoughts for this present Occasion.

I shall not now stay to take notice of those many other generous and pious Designs which this Great and Good man not only undertook, but happily executed in the face of the most formidable difficulties, and violent Opposition. I shall only Observe, That having joyn'd with the rest of the Prin­ces the Levites and Priests in solemnly Renewing and Sealing their Covenant with God, he particularly applied himself to the concerns of his House, restoring the Offices of the Priests and Levites in the Temple, and appointing Treasurers to di­stribute what the Law of Moses requir'd the other Tribes to contribute towards their liberal Support. See 9, 10, 11 and 12. Ch. But because the bare setting up God's publick Worship will signify lit­tle to promote the great design of practical Religion, if the stated Seasons he has appointed for it be alienated from that Sacred to a common Use. Therefore this excellent Refor­mer seeing the Sabbath of God (that Day of Sacred Rest, set apart for the Contemplation of his Works and Word, and for the solemn Exercises of his Publick Worship 2 Gen. 2, 3, 4 Luke 16.13 Acts 5.14.) thus openly profan'd by the generality of the People; he begins and prosecutes this pious attempt of Rescuing it from so no­torious Pollution, and of Restoring the Religious Obser­vance of it.

I shall not now stay to Paraphrase the Text, both because it needs little Explication, and because what may be any way requisite will occur in prosecuting those Observations I shall make on this remarkable Passage for your present In­struction and Ʋse. And I shall among many, that might be made, select the following ones.

[Page 4] I. We may from the matters of Fact mentioned in this Historical Passage, Observe, That Profaneness and Licentious­ness do usually soon come to a great height, even among a People professing the True Religion, when they are countenanc't and strengthen'd by the Example of those that are of the highest Rank and Figure.

You know nothing was more directly contrary to the Law of Moses than the doing any servile Work on their Sabbath. The fourth Precept of the Decalogue was most express to this purpose; Six Days shalt thou Labour and do all thy Work, but the Seventh Day is the Sabbath of the Lord thy God, in it thou shalt not do any Work, Thou, nor thy Son, nor thy Daughter, thy Man-Servant; nor thy Maid-Servant, nor thy Cattle, nor the Stranger that is within thy Gates, &c. Even the Strangers were forbid to do any servile Work on the Sabbath, least their Example shou'd ensnare the Jews in the guilt of Profaning it. And indeed in this point the Law of God enjoyn'd no more on the Jews, than what the Light of Nature it self did dictate to the Heathens; Viz. That that part of Time which was Devo­ted to the publick Worship of the Deity, shou'd not be employed in any thing that is inconsistent with it, or a real hindrance to it. Insomuch as Macrob. Sa­turn. lib. 1. c. 16. Serv. Honor. in Virg. Georg. 1. Fest. v. Re­ligios. Macrobius, Servius, Festus and others tell us, The Heathens themselves thought any servile Works, (that were not of pure necessity) a Pollution of those Days that were Consecra­ted to their Gods. So that the Practices here mention'd in the Text, of treading Wine Presses, bringing in Sheaves, &c. selling Fish, and all manner of Ware, were most gross and pal­pable Violations of the Fourth Commandment, and even a­gainst the Morality of it. For sad experience sufficiently tells us, how soon all the impressions of Religion upon the minds of a People are generally lost and defac't, where either they seldom attend the Publick Worship of God at all, or where they are at Liberty to rush immediately from their Publick Devotions to their Secular Affairs or sensual Pastimes. 'Tis indeed no Wonder the Men of Tyre who disown'd the God of Israel shou'd make no scruple of Profaning his Sabbath. But that these restored Captives (so newly come out of those Calamities, that this among other sins had brought upon 'em [...] 18.) shou'd be so generally involv'd in this hainous Guilt, seems [Page 5]more strange and unaccountable. But the wonder will cease when we consider, That our depraved Nature has a strong Aversion to the serious Exercises of true Piety, and for want of a spiritualized Appetite to relish a true delight in 'em, is prone to resent any long continuance of 'em as an unsuffe­rable Weariness: 1 Mal. 13. That these irreligious Inclinations in this People were the more deeply rivetted from the Conjun­ction of their worldly Interest and Gain. 8 Amos 5. v. They were too zealous Votaries of Mammon, to spare so much time for God, and were far more intent upon their Traffick than their De­votions. But that which seems chiefly to have harden'd 'em in this instance of Profaneness, was the Example of their Nobles themselves. v. 17. And no wonder the Body of this Peo­ple shou'd by their Avarice as well as Irreligion, be drawn so deep into this Guilt; when those that shou'd have restrain'd this Impiety in others, by their Authority, did rather Encou­rage, and as it were, warrant it by their own Practice.

Now all the Reflection I shall make on this Observation, is only to suggest to you, That we need the less wonder, to meet with so great Difficulties in our attempts to Reform the Vices of the Age, when we not only consider the agree­ableness of 'em to the propensities of our vitiated Nature, but the general countenance they have had, even from too many of highest Rank and Authority. Alas; 'tis too evi­dent a Truth to be now contested, That during the two late Reigns, a Torrent of Profaneness and Irreligion, Immora­lity and Lewdness, came in upon these Lands with an irre­sistible Violence. These Vices having once gain'd the Ascen­dant in a dissolute Court, soon came into Fashion and Re­pute. Swearing and Lewdness past for modish Accomplish­ments; and to spend at least one part of the Lord's-Day in Drinking and Gameing, was so far from being thought a Crime, that the strict and religious Observance of it, was rather ridicul'd as a scrupulous preciseness; Nay, I had almost said Branded, as a piece of Jewish Superstition. The very Air of Reverence and Seriousness in Publick Devotion, was laught out of Countenance, and no Man thought himself qua­lify'd to set up for a Wit, without a stock of Profaneness. And the Contagion of these Vices having diffus'd it self a­mong [Page 6]a great part of our Nobility and Gentry; their Example did not only powerfully Recommend, but even seem to Au­thorize 'em among their Dependents and Inferiors. So that the pernicious Infection did from the tainted Head and Crown, soon spread it self to the remotest Parts of our Body-Politick. And no wonder that these Sins came to so dreadful a height, when they Reign'd so long uncontrolled. For how indeed cou'd we expect that these Crimes shou'd have been punisht, when those that shou'd have executed the Laws against 'em were usually the chief Transgressors of 'em. Since then these Vi­ces are so suited to our Native Corruption, since they have been so rivetted by long continued Custom, since they have been so universally diffus'd, and so long Triumph't without any check or opposition; we must look for almost as despe­rate Resistance in all our attempts against 'em, as he that wou'd stem a violent Stream, or raise up a Digue to set new bounds to the swelling Sea. 'Tis true indeed, we have no reason to look upon the difficulty as insuperable (as I shall more fully shew anon): But I am sure we have no reason to grow remiss in our Attempts from any vain hope of so great a Work being easily effected. Our Conquest over the Vices of the Age, like that over a veterane and resolute Enemy, must be gain'd step by step, not without a tedious struggle and conflict. We must therefore lay our account for long and perverse Opposition.

II. We may from the Argument which Pious Nehemiah in­sists on, in his Reproof to the Nobles of Judah observe, That when Profaneness and Immorality become National, (by being Ʋni­versal and Ʋncontroll'd) They usually bring the heavy Judgments of God upon the Place and People, where they so notoriously abound.

Thus Nehemiah reminds these restored Captives, That this among other National Sins had brought on their Fathers the dismal Calamities of a Destructive War, and a long and mi­serable Exile, and upon their Capital City it's deplorable Deso­lation and Ruins. What evil thing is this (saith he, vers. 17, 18.) that ye do, and Prophane the Sabbath-Day, did not your Fathers thus? and did not our God bring all this Evil upon us, and upon this City? Yet ye bring more Wrath upon Israel, by Profaneing the Sabbath. Nor is this the only Sin that is said in the Holy [Page 7]Scriptures to draw down publick Judgments. For among other Sins for which a Land is said to mourn, and every one that dwels therein to languish, Swearing leads the Van, and Adul­tery brings up the Rear. IV. Hos. 2, 3. See to the like purpose the words of the Prophet Jeremiah XXIII. ch. 10. v. And you may observe, that when God by the same Prophet had charg'd the Jews with turning their external Plenty, into fuel to their bruitish Lusts, with committing Adultery, and assembling them­selves by Troops in the Harlot's Houses; he adds, How shall I pardon thee for this? shall I not visit for these things, saith the Lord, shall I not be avenged on such a Nation as this? v. Jer. 7, 8, 9. vers. And what is said concerning these particular Vi­ces, is equally applicable to all other instances of heinous Impiety and Immorality, when they become National, i. e. when they are generally committed, and that openly and inso­lently without any restraint and check from publick Authority: When all Ranks are involv'd in the guilt of 'em, even Rulers too, by practising 'em themselves, and conniving at 'em in others.

There is indeed very much in the natural tendency of Irre­ligion and Wickedness when they rise to a great height, to sink a Nation into Contempt and Misery. The Vices of a People often drain their Treasures into the hands of For­reigners, who being more frugal, enrich themselves at the expence of their Luxury and Intemperance. And a long course of unrestrained Lewdness, so emasculates the Spirits of a Nation, and debauches 'em into that effeminacy and soft­ness, that makes 'em an easy Prey to every powerful Inva­der. Besides, there is so inseparable a Connexion between Piety towards God, and Justice and Truth and Charity towards Men, that when once the Bonds of Religion are cast off, those other Cements of humane Society are easily dissolv'd. And where those are once dissolv'd, a People need not the Sword of a Forreign Enemy to destroy 'em; their own Lusts will soon bring 'em into a State of War, and make 'em turn their ho­stile Swords against one another; They will bite and devour till they are consumed one of another. 5 Gal. 15.

But, besides the natural tendency of such National Sins, The Punishment of 'em is much more ascertain'd by the Justice of God.

And therefore the Psalmist speaks of it, as the usual Me­thod of his Providence, To turn a fruitful Land into Barren­ness, for the Wickedness of them that dwell therein; 107 Psalm. 34 vers. And the Prophet Jeremy delivers it as the Stated Rule of his Government, with respect to these collective Bodies of Men; At what instant I shall speak concerning a Na­tion, and concerning a Kingdom, to build and to plant it; If it do evil in my sight, that it obey not my voice, then will I repent of the good wherewith I said, I would benefit 'em. 18. Jer. 9, 10. 'Tis true indeed, these publick Judgments are executed on some Nations sooner, and in a lesser degree, as Warnings to 'em; On others they are executed much later, and in a more terrible manner, when by filling up the measure of their guilt, they are ripened for destructive Vengeance. But where such Na­tional guilt is persisted in, Divine wrath will sooner or later come either in monitory or in desolating Judgments. And the reasonableness hereof is obvious. For (as has been often ob­serv'd) tho particular Persons are capable of future Rewards and Punishments, which are therefore most usually deferr'd to another Life; Yet Publick Societies, as such are not. They will all be disbanded before the Great Day of final Re­tribution; and therefore, if they be Rewarded and Punish't at all, as Communities or Collective Bodies, (as 'tis highly congruous to the Wisdom and Justice of the Divine Govern­ment that they shou'd) it must be in this Life. And accord­ingly they usually are, either Prosperous or Miserable, as either Piety and Vertue, or Irreligion and Vice, abound in 'em, and meet with publick Countenance and Encouragement.

On this Observation, I shall only make the following Refle­ctions.

I. We may hence see the apparent Necessity of our vigorous Attempts, to suppress Profaneness and Immorality, in Order to the Prevention of National Judgments.

We have already found by sad Experience, That our pub­lick Sins, (and I think we may justly add, those in particular, which we are now desirous to give some check to; Viz. Our Profanation of God's Holy Name and Day, and our Lewdness and Impurity) had a deep hand in those Calamities that so lately befel this Kingdom, and almost laid it entirely wast.

It was these Sins so polluted our Land, as to cause it to cast out so many of it's defiled Protestant Inhabitants. It was these that brought our Holy Religion, as well as all our civil Interests on the very brink of imminent Destruction, so that, had not the Mercy of God prevented our Fears, as well as our Deserts, our Iniquities had prov'd our entire Ruin. We need not therefore go as far back as the Age of our Fathers, for such awful Examples of Divine Justice; We yet feel the severe effects of it, and bear upon us some visible Scars of those deep Wounds that our Sins have given us. And truly, the Great God has by our present Deliverance only given us a Merciful Reprieve, and put us upon a New Tryal, whether we will become a Reformed, (i. e. a Religious, a Just, and a sober) People. So that from the success of our present en­deavours to remove this heinous Guilt from the Nation, we may take the truest Measures, whether our present Tranquil­lity and Peace shall be Prolong'd, or whether we are Reserv'd for more terrible Destruction. If these Pious Attempts Pros­per, We may hope a Gracious God will continue his true Re­ligion among us, when the Honour of it is rescued from that open Contempt that the Profaneness of the Age had cast up­on it, and especially, when the genuine Spirit of true Devo­tion is so sensibly reviv'd in it, even among those of the Ri­sing Generation. We may hope he will restore, nay, en­crease our external Prosperity, when 'tis no longer general­ly abus'd to Pamper and Feed our Bruitish Lusts. Whereas, if these Attempts decline and fail; if Magistrates do not encou­rage the Execution of the excellent Laws that are made, or you grow negligent of your Duty, in order to the Convicting and Punishing Offenders; if these Vices shall at last Triumph over this feeble opposition, and still Return upon us with the same unrestrained Violence as before; We may all tremble to think how dismal an Omen this will be, of some unforeseen, but desolating stroke of Vengeance that is coming upon us.

2. I wou'd hence expostulate a little with the Profane and Lewd Sinners of the Age, in the like Language as Nehemiah did with the Nobles of Judah, What Evil Thing is this that ye do? Will you still express your Wretched Contempt of God, and of his solemn Worship, by profaning that holy day that [Page 10]is consecrated to it? Will you still dare by your insolent Oaths to affront and tear his glorious and sacred Name? Will you still by your odious Curses (a worse Dialect then that of Hell) trifle with his tremendous Justice, and set it at open defiance? 8 Luke 28. Will you still by sottish Excesses, and by the hate­ful Impurity of abominable Lusts defile the Land? Will you yet bring more Wrath upon our Israel? Have we not already sufficiently smarted under the severity of God's righteous Judgments? Will you still encrease the large Score of publick Guilt, and add more fuel to kindle anew the consuming Flames of his terrible Anger? Is this all the Return you make to the admirable Mercy of God, in rescuing you from your late Dangers and Fears, to become more bold and secure in the contempt of his Authority, and open violation of his Laws? Has he deliver'd you, that you might more freely commit all these Abominations? 7 Jer. 10. v. Has he given you this desirable Peace on Earth, that you might more presumptuously renew your de­sperate War against Heaven? O deceive not your selves. Mi­stake not this prolonged Patience of God for a License to offend him, with greater hope of Impunity. For his Justice, that is arm'd with Almighty Power, will not always be outdar'd by the provocations of hardned and insolent Sinners; but if you go on to incense him with so desperate a Presumption, he can make your Plagues as wonderful as your Crimes are aggra­vated, and punish you as you have Sinn'd, with a high Hand, and an out stretched Arm.

3. I wou'd hence apply my self to those of you, that are engag'd in this great Design of Publick Reformation. And you may here learn some of the excellent Principles that you shou'd be Acted by in the prosecution of it; Viz. A deep Ve­neration for the Laws of the Great God; a profound Reverence of his Sovereign Authority; an awful dread of his vindictive Justice, and a deep concern to avert the terrible Effects of it from this sin­ful Land. I know indeed, The Prosane and Licentious Sin­ners of the Age, are ready in their Blindness and Passion, to call you as Ahab did the Prophet, the Troublers of Israel. But you may justly reply as he did, 'Tis they that trouble our Is­rael, by forsaking the Commandments of God, and thereby in­censing his Indignation against us. 1 Kings 18. ch. 17 vers. [Page 11]'Tis they are the Zimri's whose vile Impurities threaten us with new Plagues from the Hand of Heaven. O then, Let your belief of God's dismal Threatnings, and earnest desire to prevent the Execution of 'em, powerfully excite you to imitate the Noble Zeal of pious Phineas; (I mean no farther then by promoting in your Station the Execution of our just Laws) and that with the same end in your Eye; Viz. To turn away the Wrath of God, that he may not Consume us in his Jealousie; (See 25 Numb.) And if one Act of such Religious Zeal in Phineas cou'd arrest the avenging Hand of God, and stop a consuming Plague; if Jerusalem had been Pardon'd and Spar'd, if a Man cou'd have been found in it that Executed Judgment; (see 5 Jer. 1. v.) What may we not expect from your united and ardent Zeal for the Honour of God! Let it then quicken your resolute Attempts, to dam up this strong current of Impiety and Wickedness, to consider, That you are thereby endeavouring to stop the torrent of those deso­lating Judgments, that wou'd soon overflow us, if the flood­gates of Sin were set as open as before. So that, you are at once doing the highest Service to the Publick Interest, as well as to the Glory of God.

III We may from this passage farther Observe, Tho' the suppression of National Sins be principally the Work of the Civil Magistrate; yet all shou'd concur in it, that are capable of be­ing regularly serviceable in promoting it.

I speak here of the suppressing of Wickedness by the coer­cive Power of the Sword. (For 'tis that my Text leads me to consider.) 'Tis into the Hands of the Civil Magistrate that the Sword of Justice is put by the Sovereign Majesty of Hea­ven. He is thereby constituted the Guardian of both Tables of the Law, and is therefore oblig'd to promote the Obser­vance, and to restrain the open violation of its excellent Precepts. He is the Minister of God, appointed by him as a Revenger to execute Wrath upon Evil-doers 13 Rom. 3, 4. And indeed, if he do not so manage his Power, as to render it a Terror to all such, by restraining their publick and enormous Vices, he so far bears the Sword in vain, by not answering the great End for which he is entrusted with it. And 'tis the [Page 12]Magistrate's Authority must give Vigour and Force to all re­gular Attempts this way; and 'tis their Zeal and Resolution must put Life into 'em. And accordingly, You see in my Text, it was Nehemiah the Governour that here set this excel­lent Work of Reformation on foot. 'Twas he rebuk't the Nobles of Judah, for encouraging this Profanation of the Sabbath. 'Twas he commanded the Gates to be shut; and by his threatning of just Severity, put a stop to that shame­ful Traffick, by which that Sacred day was Polluted.

But since the effectual suppression of Profaneness and Wickedness, tho' warranted by the Magistrate's Authority, does necessarily require many Hands to concur in it; I there­fore add, That all shou'd be ready to joyn in so excellent a De­sign, so far as their regular Endeavours in their Station can be Serviceable to promote it. Thus this pious Reformer orders the Gates of Jerusalem to be shut, he sets his Servants there to stop any burthen from entring into 'em. And because the People would probably pay a greater reverence to the Levites, he orders them to keep the Gates, that they might reprove the People for their profanation of the Sabbath, and urge 'em to the Sanctification of it. Thus were all proper hands set at Work to carry on so necessary and Religious a Design.

On this Observation, I shall only make the two following Reflections.

1. We may hence see matter of great thankfulness to God, and of Encouragement in this excellent Work, That our Magistrates, to whom it principally belongs, are so far en­gaged in it.

What reason have we to bless and adore the divine Majesty, that he has incited and directed those that are entrusted with the legistative Authority, to enact so excellent Laws against the profanation of his holy Name and Day; That he has fill'd so many inferior Magistrates with Zeal for the Execution of 'em. But above all, how shou'd our hearts be chear'd, and our hands strengthened, by that publick De­claration which our gracious Sovereign has so lately made, ‘ That he esteems it as one of the greatest Advantages of the Peace, that he shall now have leisure, as for other important Affairs, so particularly for this, of effectually discouraging Profaneness [Page 13]and Immorality.’ O may the King of Kings confirm these Pi­ous purposes in his Royal Heart, and inspire him with suita­ble Resolution and Courage in the happy Execution of 'em! May the Restoration of the Honour and the vital Power, as well as the Preservation of the External Profession of the True Reli­gion among us, be the principal Glory of his Reign! May his eminent Conquest over the Vices of the Age (the most Dange­rous and deadly of all our Enemies) add a New and Brighter Lustre to his Crown! While others stain their Government by such unwarrantable acts of blind Zeal, as the extinguishing the Light of Divine Truth; may his become truly Illustrious by such commendable instances of regular Zeal, as the suppressing the unquestionably Evil, and pernicious Works of Darkness! May our Publick Reformation most eminently begin where our Corruption did before, at our Court, and amongst our Nobility and Gentry; that there may be a happy Conjunction of Great Examples with Just Authority, to put Irreligion and Wicked­ness (if possible) out of countenance, and to retrieve the de­clining Reputation and Interest of true Piety and Holiness!

Nay, We shou'd not in our Thankfulness to God, over­look the wonderful efficacy of his Grace, in exciting the Zeal of so many private Christians to concur in this excellent Work, tho' under the greatest Discouragements. And es­pecially, when we consider, how deeply the contagion of Im­piety and Lewdness had infected our Youth; What a surpri­sing Mercy is it to behold so many of them, so resolutely engaging in this Religious Design.

To Observe such a Spirit of warm Devotion spreading it self among those of the Rising Age; to see them prefer the strict Exercises of serious Piety, before the folly of Plays and the Riot of Taverns; to see them, not only to renounce those Lusts themselves, which their Age has usually the strongest propensity to, but to contribute their utmost Endeavours to suppress 'em in others; to behold them so declared Enemies of Irreligion and Vice, and so vigorous Abettors and commen­dable Patterns of Godliness and Sobriety; this is so marvellous an instance of Divine Grace; 'Tis so astonishing and reviving a Sight, that we cannot but look upon it, as a happy Prog­nostick of future good, and from thence conceive Great and Glorious hopes concerning the ensuing Age.

[Page 14] 2. We shou'd hence be all of us excited to do our utmost towards the advancing this excellent Design, according to our capacity and opportunities of promoting it.

Those concern'd in the framing of our Laws, have already done their part. Nay, they have laid a considerable Obliga­tion on Inferior Magistrates to do their part also, by subject­ing those to Penalties that neglect their Duty. But yet it were much to be wisht, that all our Justices of the Peace wou'd imitate the Activity and Zeal, which some of 'em in this City have (to their perpetual and deserved Honour) set 'em so Noble a Pattern of. I mean, That they wou'd ani­mate and encourage the Zeal of honest Informers, and do their utmost, by their prudent management of this Affair, to Co­ver and Protect 'em from the Notice and Malice of those enraged Offenders, whose Reformation they truly seek. Constables shou'd also perform their part with Integrity and Diligence, with Courage and Resolution. They shou'd not be accessary to these Vices, by their connivance at, or partial Lenity to Offenders. Nay, all that can contribute to the success of this great Undertaking, by giving Informations a­gainst Vice, shou'd also faithfully do their part. And in­deed, 'tis chiefly on private Persons now, that the main stress of this important Work is devolv'd. For 'tis on your Resolution and Industry to convict Offenders, that the Exe­cution of these good Laws, and the happy effects we hope thereby, almost entirely depend. For without continued Convictions, these Vices will still go Unpunisht. And con­sequently, the profane and proffligate Sinners of the Age, will still persist in their Wickedness, with as secure con­tempt of the Sword of Justice in the Hand of the Magistrate, as hitherto, of that in the hand of God. Whereas the more active your Societies combin'd for this excellent purpose are, and the more the Numbers of Informers do encrease, the Iess hope of Impunity can such Offenders entertain; and the happier prospect we shall have of that desired success, which will both answer the End of these Laws, and therein the Wishes and Hopes of all Good Men. Let none of us then, think our selves excus'd from any Service we are capable of, in so just and so glorious a Cause. Let it be rather our lau­dable [Page 15]Ambition to have some hand (according to the advan­tages our several Stations give us) in carrying on so Great and so Good a Work.

IV. We may from this passage farther Observe, Tho' those that are engag'd in this excellent Design of Publick Reformation, may be but few, and may have great Opposition to encounter; yet this shou'd not deter 'em from the vigorous prosecution of it.

We may evidently infer this from the Circumstances that Nehemiah was here involv'd in, and from his own Resolute Pra­ctice under 'em. If he had only consider'd the Obstacles he was like to meet with, he had never begun an attempt that promis't so little success. The instance of Profaneness which he set himself against, was universally spread; he had all those Forreigners upon his hands, whose Trade and Gain he entrench't upon. He had the profane Humour of the People, fortify'd by their wordly Interest, to bear down. Nay, which was more formidable, he had the Nobles themselves to contend with, and was necessitated to carry this Point over their warm Opposition. And yet you see, all these Difficulties, did rather whet and inflame, than abate and cool his Pious Zeal. He expostulates with the Nobles, he opposes his Authority to popular Discontent, and threatens the Forreigners that occa­sion'd this Profaneness by their avarice, with just Severity. He applies himself with undaunted Resolution and unwearied Diligence, to remove every Rub out of the way, and to en­counter and master every Difficulty that he met with: He thought the Glory of God, the Honour of his Law, and the Publick Good, too deeply concern'd, to be so easily affrighted or disheartned from his Duty.

Let me then propose this admirable Example of his to your Imitation, who are engag'd in the like Religious Ʋndertaking. I need not tell you, That tho' we have so excellent Laws enacted, for the suppression of Profaneness and Vice, how few there are that appear zealous and active for the Execution of 'em. The Numbers of those that are engag'd in the prosecution of this Glorious Design, do as yet, bear but little proporti­on to the Number of Offenders, and to the due extent of the Work it self. Nor need I tell you, what Discourage­ments [Page 16]you lye under; and what a Train of terrifying Diffi­culties you have yet to encounter. Difficulties so Great, es­pecially in reference to other parts of the Kingdom, that some who have been urg'd to make such attempts in the Country, have insisted on this as their chief Objection, That they had no prospect of succeeding in 'em. The Number of Of­fenders being so great, and so few others, having either any Inclination or Courage to convict 'em. And even in this City, when we consider, how few of those that are most capable do encourage the Design. How great the Malignity and Rage of convicted Offenders is, and what hazard all that are active in this Cause run, of exposing themselves to their ill-will and revenge; we must confess, the Work is attend­ed with extraordinary and formidable Hardships.

But yet after all, None of these Difficulties shou'd Discou­rage us from our Duty. Nay, they shou'd rather reinforce than extinguish our Holy Zeal, in the Discharge of it. We shou'd be so far from being tempted thereby, to desert so Glorious a Cause, that we shou'd be rather excited to great­er activity for the advancement of it: As will appear, if we consider the following particulars.

1. Great Difficulties must be expected in prosecution of so Pious a Design.

We must look for it, That those that carry on so Dange­rous an Attempt, to subvert the Devil's Interest, will meet with warm and fierce Opposition. All the Militia and Posse of that Infernal Kingdom will be Rais'd against 'em. Satan will inspire all his Instruments and Agents (those Sons of Belial) to unite their Policy and Power, that they may withstand and frustrate so bold an Attempt, that so directly threatens Ruin to his Usurped Empire and Throne. As no sooner did Lot offer a gentle Reproof to the impure Inhabitants of Sodom, but they presently fly in his Face, with Reviling Scorn, and furious Threatnings. 19 Gen. 9. vers. We shou'd therefore be fore-arm'd with the consideration hereof, and enter on this great Work, as expecting the utmost resistance in it.

2. The Prospect of Difficulties will not exempt us from our Ob­ligation to so plain a Duty.

I say, To so plain a Duty. For I take it to be as certainly our Duty, to endeavour the suppression of heinous Profane­ness and Immorality, according to the advantages and op­portunities that our several Stations give us, as it is to ad­vance the Kingdom of God, and to promote the Honour and Observance of his Laws. I do not see, how any can be excus'd from this necessary Work, that are capable of being regularly serviceable in it. For here is now, in this our Age and Day, a manifest Conflict, between the Kingdom of God, and that of Satan, between the interest of Piety and Vertue, and that of Profaneness and Vice. And can we think it consistent with our Duty, (even with our Baptismal Obli­gations themselves) to stand Neuter in so important a Cause, or to suffer the Interest of God and Holiness to Sink, and that of Irreligion and Immorality to Prevail, thro' our wretched Lukewarmness and Indifferency? Is this reconcileable with that ardent Affection to that blessed Majesty, and that entire devotedness to his Honour and Service, that we pre­tend unto? Is this consistent with the sincerity of those pub­lick Prayers for Reformation, which we have so often offer'd up, to use no Endeavours to promote it, when so fair an ad­vantage is put into our Hands? May we not justly apply those remarkable Words of our blessed Saviour to this particular Case, which he speaks in reference to the general opposition of the Devil's Interest to his; He that is not for me is against me. 12 Matth. 30. vers. Even as in case of a Forreign Inva­sion, That Subject that is not for his Rightful Sovereign, is by just interpretation against him. So in this Case, he that does not cordially and openly espouse the Cause of God, shall be regarded and treated as a secret Enemy to it.

Now, If this be so evident and important a Duty, no Difficulties will warrant our willful neglect of it. For when we oblige our selves to the Duties of Christianity, we are allow'd no Reserves, of only performing 'em so far as is con­sistent with our Safety and Ease. Our Profession in such cases, requires the Exercise of Fortitude and Courage, of Patience and Self-denial. It obliges us to Sacrifice our Temporal In­terest and Reputation, to the Superior Interest of the Glory [Page 18]of God, and allows us not to baulk any eminent Service to him, because we cannot perform it without considerable Toyl and Hazard. No, we shou'd look on such Obstacles and Difficulties in our way, as rather design'd to try the sincerity and fervour of our Zeal, the strength and constan­cy of our Resolutions. And therefore, the prospect of 'em, shou'd rather inspire us with new force and vigour. For as the pretence of a Lyon in the Street, is but the Sluggard's Ex­cuse; so to be affrighted by every appearance of Danger, from our undoubted; Duty, is but a suspicious Character. For, among those that are said to have their Portion in the Infernal Lake, the Fearful and Ʋnbelieving, (the timorous Cowards in the Cause of God) are plac't in the very Front of 'em. 21. Rev. 8. vers.

3. Shou'd we fail of success in this great Design, yet we have deliver'd our own Souls.

The Guilt of publick Profaneness and Wickedness will not lye at our door, when we have done our utmost for the restraint of it. Nor shall our Fidelity, tho it may want success with Men, want acceptance with God and a libe­ral Reward from him.

4. We have no reason to be discourag'd by the great difficulties in our way from all hope of success.

For our success depends on his concurrence and blessing, to whose Power no Obstacles we can meet with, are insupe­rable.

But this leads me to the next Observation.

V. We may from the happy issue of Nehemiah's underta­king, Observe, That the Great God is often pleas'd to Crown the seemingly weak attempts of his Faithful Servants for his Cause and Interest, with unexpected and wonderful Success.

Of this, My Text gives us a lively Instance. For tho' Ne­hemiah's single Zeal seems to have been the only Spring of this Attempt, to recover the Religious Observation of the Sabbath; and tho' he had so general and strong Opposition to contend against; yet you see by his Vigour and Resolution, he carried the point, and brought about the Reformation he intended. That blessed God, who had inspired his Heart with [Page 19]so excellent a Design, strengthning his Hands in the Execu­tion of it, and bending the hearts of others to a complyance with his just Authority, and Religious Undertaking. And no doubt, it did much facilitate the success of his Endeavours, that the Law of God did so evidently condemn the practice he Oppos'd. So that, those who had Inclination enough to so ill a Cause, as that of Profaneness, yet were almost asham'd to appear for it; And those who might have had an ill Eye up­on his good Design, yet had scarce the Confidence to oppose it; their own Consciences being convinc't of the Reasonable­ness and Equity of it.

Let us then draw abundant Encouragement to these our Religi­ous Endeavours, from the consideration of our being engag'd in the Cause of God, and from the prospect of his powerful Assistance and Blessing. Let us fortify our own Resolutions, with the Argu­ment that pious Nehemiah elsewhere uses: The God of Heaven he will Prosper us, therefore we his Servants will Arise and Build. 2 Neh. 10. His mighty Power can make the weakest Instru­ments successful, to pull down these Strong-holds of Sin, and can make use of Babes to quell his most formidable Enemies.

And truly, we have already had that Experience of the favourable Providence of God, shining upon our Religious Undertakings of this kind, that wou'd render us inexcusable, shou'd we distrust his future Aids. And to convince you hereof, I need only set before you, the following brief account of the Societies for Reformation, both in London and in this City. And, because the account of 'em is intermixt with that of the Religious Societies of young Persons, I must touch a little on both.

For the Religious Societies of young Persons in London, be­longing to the Establish't Church, that Pious conformable Di­vine, Mr. Woodward, tells us; ‘The first Rise of 'em was about twenty Years ago. About that time, several young Persons being touch't with a tender sense of their Souls, applied themselves to Religious Thoughts. And, as they often accidentally met at the Houses of their Ministers, they were by some of them, advised to meet once a week, and to apply themselves to good Discourse. And, for the better Regulation of their Meetings, several Orders and [Page 20]Rules were given 'em. In pursuance whereof, they continued their Religious Meetings, till K. James's Reign. And tho' the Aspect of publick Affairs, did then discourage some, yet others of them continued their pious Resolutions and Practices, tho' they took the most prudent course for concealing their Meetings. In the beginning of this Reign, they were accus'd to the Bishop of London, as tending to Schism. Upon which, they presented their Apology, which being confirmed by the Testimony of their Ministers, gave full Satisfaction. And having then greater encourage­ment, they quickly encreas't to 25 Societies, within the compass of the Bills of Mortality, besides those since form'd at Shadwell and Greenwich. And what Sense our late excellent Queen had of these Societies, the Bishop of Salisbury acquaints us in his Memoirs of her.’ ‘ She hearkned (saith he) carefully after every thing that seem'd to give us some hope, that the next Generation wou'd be better then the present, with a particular Attention. She heard of a Spirit of Devotion and Piety that was spreading it self among the Youth of this great City, with a true Satisfaction. She enquir'd often, and much about it, and was glad to hear it went on and prevailed, which was her hearty Wish and daily Prayer.’

Thus far Mr. Woodward in reference to the Societies at Lon­don.

For those Societies that have combin'd here, for the same excellent purposes; They are too well known to your selves, to need my giving any particular account of 'em. Nor is it, I suppose, either agreeable to your own desires, or pro­per for the Design you are engag'd in, to descend to any particular account of your Rules, and the methods of your managing this great Affair. I shall therefore, content my self with this general Remark, That I think you have in a short time, gone a great way towards copying the excellent Pattern that London has set, (a due allowance being made for your great disadvantages.)

But I must not forget to pay that just Honour, that is due to those of you, that belong to the Establish't Church, That 'tis you, both in London and here, that began this Pious Design, of putting the Laws against Vice in Execution. And indeed, you had on many accounts, far greater advantages to begin it; and particularly this considerable one, That your known [Page 22]Zeal for and adherence to the Establish't Church, cut off from the Profane and Licentious part of the Age, all pre­tence of running down this excellent Work, as if it were only the factious Design of a Party. But since you have led the way, I hope Protestant Dissenters will not fail to tread in your Glorious Steps, but will joyn both their Hearts and their Hands with you, in thus advancing the Interest of uncontest­ed Piety and Virtue, on the Ruins of Irreligion and Vice. Nay, I hope that our thus Ʋniting in this eminent Service to the Cause of our Common Lord and Master, will lay some Foundation of a happy Ʋnion of our Affections. I hope we shall hereby be more fully convinc't, how much more great and valuable those things are, wherein we are happily agreed, then those wherein we yet differ; And that the few differences in Opinion or Practice, which yet remain, shou'd no way obstruct that mutual unfeigned Love, which we shou'd always bear to all those that Love our Lord Jesus in sincerity. We are (Blessed be God) happily united in the main Interest of Pra­ctical Holiness, and need little more towards perfecting our Concord, then the making the great things of Christianity, which we all own, the only Terms of our mutual Communion. But to return from this Digression, I shall now add, That considering your Circumstances and Numbers, I think that the great God has as remarkably own'd and succeeded your diligent attempts for Reformation here, as he has those of our Brethren in London. For, besides the considerable progress you have made towards suppressing Lewdness, and restraining the open Pro­fanation of the Lords-Day, I am well assur'd that there have been near 3000 Convictions, of such as have been Guilty of Cursing and Swearing, since the Enacting the late Law against these detestable Vices. And indeed, the success of your En­deavours is so remarkable in reference to this last parti­cular, that I think 'tis with great Satisfaction observ'd, and acknowledg'd by all good Men. For that vile Language of Ashdod, or rather that abominable Dialect of Hell, that us'd so constantly to grate our Ears whenever we walk't the Streets, is now comparatively, but seldom heard. That horrid Impiety, that was before so loud and insolent, has now in a great measure stopt it's mouth. So that the Number of [Page 23]offenders which seem'd at first so discouraging, begins very sensibly to decrease upon our hands. And I doubt not you will find that manyof those difficulties, which at first view seem'd insuperable, will be conquer'd by a steddy Resolu­tion. And truly, what we have already gain'd is a conside­rable step. We may hope that the Habits of Vice will be gradually broke, when the ordinary Practice of it is so much refrain'd. And we may hope, that it's cursed Contagion will be in a great measure stopt, when the instances of it are comparatively rare, seldom appearing in Publick View, and not without great hazard of Discovery and Punishment. So that, the Licentious Sinners of the Age, will be no longer hardned by the Commonness and the Impunity of their Crimes.

Be not then afraid (my Brethren!) of encountring all the Opposition of a Profane and Lewd Generation. For, let me tell you, That Vice, after all it's empty Noise, is but a Sneak­ing and Cowardly Thing. It's Votaries themselves, are gene­rally asham'd to own so vile a Cause. Whereas, the Cause of Piety and Vertue, which we espouse, shou'd inspire all it's Friends and Abettors, with a Courage answerable to the Justice and Excellency of it. What is said of the Devil himself, may be applied in some measure to his Ignoble Vassals; Resist him, and he will flee from you. 4 James 7. And I hope, you have too great Zeal and Resolution for the Cause of God, to be affright­ed from it, by a few threatning Words, or daunted with e­very appearance of Danger. Nay, I doubt not, the Offenders themselves, if they wou'd speak the truth, do in their Con­sciences believe, that you are acted herein with a sincere Zeal for the Glory of God, and the Interest of Religion; since you can have no prospect of Worldly gain by it, but have a certain prospect of great Hazard and Toyl. And whatever language their present passion may suggest, if they are ever truly re­claim'd, they will applaud your Zeal, and thank you for your Fidelity. Go on then, boldly to attack these Goliahs, these insolent Vices of the Age, that have so long desy'd the God of Israel, and affronted his Sacred Authority and Laws. 'Tis his blessed Cause you plead, and 'tis his Protection and Assistance you may expect. He can Honour the most despised Instruments, to effect the most Glorious Purposes of his Grace [Page 24]and make even Mountains of Difficulties, a Plain before Zoro­babel. Let me then bespeak, both Magistrates and Ministers, and Private Christians, in the Words of God, by the Prophet Haggai, to those employed in rebuilding the Temple; Yet now be strong, O Zorobabel, saith the Lord, and be strong, O Jo­sedec, the Son of Joshua the High-Priest, and be strong all ye People of the Land, and Work, for I am with you, saith the Lord of Hosts. 2 Hag. 4. vers. And may your Language in compliance with this encouraging Exhortation, be like that of the Peo­ple to Nehemiah, when he told 'em, of the good Hand of God upon him, and of the King's Words which he had spoken to him; They said, Let us Rise up and Build, and so they strengthned their Hands for this good Work. 2 Neh. 18. And what do we know, but that this Work of Reformation, which is but now as a Cloud, no bigger than a Man's Hand, may by the Divine Blessing, spread and cover the whole Land. Your exemplary Zeal and Activity in this City, may do much to excite the like in other parts of the Kingdom. And we may hope, That Profaneness and Im­morality will not long stand their Ground, if once, both Ma­gistrates and Ministers, and private Christians, heartily joyn their Endeavours for the suppression of it.

VI. We may from this Passage, farther Observe, That our Reflections upon our own Zeal and Fidelity, in such self-denying Ser­vices to the Interest and Cause of God, will be sweet and Comfortable, and give us great Encouragement to hope for God's Gracious Accep­tance and Reward.

This we may clearly infer from Nehemiah's Prayer, upon the review of this instance of his Pious Zeal. Remember me, O my God, for this also. He had offer'd the like Petition be­fore, on the like Occasion, Remember me, O my God, for this, and wipe not out my good Deeds that I have done for thy House, and for the Offices thereof, v. 14.

And hence it evidently appears, That, as he cou'd in this Undertaking appeal to God for the sincerity of his Intentions, as well as the goodness of his Actions. So he look't back up­on 'em with inward Serenity and Peace. He had the reviving Testimony and Euge of his own Conscience, and thereby was rais'd to the comfortable Hopes of God's Gracious Approbation, [Page 25]and of that Glorious Recompence, which he has promis'd to all them that sincerely serve him. He therefore prays, That God would regard this solid Proof of his sincere Affection with a favourable Eye, and as it were, place it on Record, among other Evidences of his Integrity towards him. See the like Prayer of good Hezekiah. 38 Is. 3.

Let us then be careful, so to discharge this part of our Duty with Integrity, That our Reflections thereon may be thus comfortable to us. Let us take care, That in all our Attempts for Publick Reformation, we act from truly Divine Principles; from a just hatred of Sin, and profound esteem of the Laws of God; from an unfeigned Regard to his Honour and Interest, from a hearty Zeal for the Publick Good, and from Charitable In­clinations towards the Offenders themselves, being much more desirous of their being Reclaim'd, then of their being Punish't, and urging the Execution of the Laws no farther, then is re­quisite to attain the end of 'em; Viz. The Discouragement and Restraint of these Vices. Nay, See that your Conduct in this matter be answerable to these excellent Principles. Let not your Zeal in any Case, Transport you beyond the bounds of the Law, to the least prejudice of any Man's Civil Liberties and Rights. Use your utmost caution against prosecuting so good an End, by any Irregular or unwarrantable Means. For nothing can more effectually wound your Design, than your giving occasion for any just complaints of this kind.

But while you are Conscious to your selves, that you act from truly Pious Motives, and in so regular a way, I doubt not you'll find the Remembrance of your Fidelity and Diligence in this great Work, Sweet and Refreshing. For no Services we pay to God, do usually yield us such solid Comfort in the Re­view, as those wherein we most sincerely aim at his Glory, and are carried on by a fervent Love of him, in opposition to our worldly advantage and fleshly Ease. Such instances of self-denying Obedience, wherein we make all lower Interests of our own, stoop to the Superior, and more valuable Inte­rest of God, are the most clear and satisfying Evidences of our own Sincerity. And, 'tis these that Raise us to the firm­est persuasion of Divine Acceptance, and to the most lively hope of a future Reward. And sure, the Acceptance and Approbation [Page 26]of the great God, will infinitely countervail the censures and reproaches of blind and prejudic't Men; and his glorious Re­compence will infinitely out-weigh all that we can possibly Suffer from their Malice or furious Revenge. They may studiously endeavour to misrepresent your actions and designs; But as it is to the Eyes of your great Judge, that you are chiefly concern'd to approve your selves, so you may trust so liberal a Master for a bountiful Retribution. Whereas I fear those that have the same opportunities and advantages with you to be serviceable in a Design, wherein the honour of God is so highly concern'd, but refuse their concurrence in it, (either because they are loath to take any pains in it, or loath to run any hazard by it) will one day find their Consciences charge 'em with the guilt of wretched Neutrality and Luke­warmness in the cause of God; and the review of it will render the thoughts of their final account less comfortable to 'em O do not then to avoid the displeasure of Men incurr the more terrible displeasure of the Great God, nor forfeit his heavenly reward for fear of prejudicing your temporal Interest.

VII. We may from the last Clause of Nehemiah's, Petition farther observe, That when we are engag'd in the most eminent Service to God, and perform it with the greatest Zeal and Fidelity; Yet we shou'd be so far from being proud thereof, that we shou'd ra­ther retain a humbling sense of those sinful Defects that have attend­ed it, which make us stand in great need of his abundant Mercy to Pardon and Spare us.

Thus, Tho' Nehemiah appeals to God, as the Witness of his Integrity, in this important Service, and implores him to remember him for it; yet he was so far from imagining, that he had hereby merited any thing at his hands, that on the con­trary, in the abasing sense of his own manifold failures there­in, he adds this humble Request also, and spare me according to the greatness of thy Mercy. And indeed, so far are we in point of Strict Justice, from deserving any thing from the great God, that 'tis meer Mercy in him, to accept the best of our defiled Services, and to pardon the sinful Imperfections that cleave to 'em. And 'tis for that End, we stand in such absolute need of an attoning Mediator with him. So little reason have we, for any High and self exalting thoughts, of our own defective [Page 27]Obedience, which needs the blood of Sprinkling, to cleanse away the Stains of it.

O let us then Learn, to imitate the Humility, as well as the Zeal and Courage of good Nehemiah. Let neither our Diligence in this excellent Work, nor our considerable Success in it, puff us up with over-weening thoughts of our selves. For there are manifold considerations that should abase us, and hide pride from our Eyes. If there be any difference between us and profligate sinners themselves, we must chiefly ascribe it to the distinguishing Grace of God, 'Tis He that inspires us with Zeal and Resolution for so hazardous and difficult a Work: 'Tis He puts an honour upon us, by giving us the op­portunity and advantage of being employed in it. 'Tis He crowns our weak Endeavours with so unexpected success. But especially we shou'd consider that we neither perform this nor any other part of the Work assign'd us, without great weakness and imperfection, without manifold frailties and failings, and in so faulty a manner, as needs infinite Mercy and Goodness to forgive our defects, and much more to accept and reward our sincerity. So that we must after our purest Services wash our Robes and make 'em white in the blood of the Lamb, 7 Rev. 14. After all we have done, we must say as our Lord has taught us, That we are but unproficable Servants that have only done that which was our duty to do. 17 Luke 10 v.

And now I shall conclude this Discourse with one general Remark concerning this eminent Reformer Nehemiah, viz. That in the whole History of his Transactions, we may see very conspicuous characters, not only of his signal Piety, but of his universal Probity and Goodness. His whole life seems to have been of a piece, most upright and unblameable. He was every way a bright Example to the Age in all pious and vertuous Conversation. And such a man was most pro­per for so glorious and so difficult an Undertaking.

And herein above all I would recommend him as a Pattern to those of you that appear so active in this necessary Work of publick Reformation. For this alone can put honour upon your worthy Enterprize, and give general success to it. For, shou'd you be guilty of any of those Vices your selves [Page 28]which you convict others of, this wou'd render all your pretences to Zeal for Reformation of manners, the object of publick Contempt and Indignation. Who wou'd not in this case upbraid you in the Language of the Apostle, Thou that sayest another shou'd not commit Adultery, Dost thou commit Adultery? Thou that makest thy boast of the Law through breaking the Law dishonourest thou God? 2 Rom. 22, 23. Nay, this is not enough, your Conversation must not only be free from these Vices, but from all other Instances of such known, and equally heinous Immorality and Wickedness, even such as hu­man Laws may not take cognizance of, to Restrain and Punish. For if you, that will not Whore or Swear, or Prophane the Lord's-Day, yet will Lye or Defraud, Grind and Oppress, &c. Who will not be ready to Reproach your forwardness to Punish those other Sins, in the Language of our Saviour, Thou Hypo­crite, first cast the beam out of thine own Eye, and then shalt thou see more clearly to cast the more out of thy Brothers Eye. 7 Matth. 5. v. Who can forbear to say, Physician heal thy self; First strictly reform thy own life, before thou settest up for a Reformer of the Age. The Snuffers of the Sanctuary were to be of pure Gold. And their Light shou'd shine brightly in all good Works, who go about to reclaim others from their Works of Darkness. In a word, Your abounding in all the fruits of Pie­ty and Holiness, Justice and Charity, Humility and Meekness, Sobriety and Heavenliness, will be the highest Credit, and the best support to the excellent Cause you are engag'd in, and most effectually silence all Reproaches against it. And indeed, the Cause you have espous'd, is so truly honourable in it self, so emi­nently conducive to the Glory of God, so highly acceptable to him, and approv'd by all good Men, that I doubt not you may apply to your selves for your Encouragement in prosecuting it, what God himself speaks to the Jews, when they began to Rebuild his Temple, From this day I will bless you. 2 Hag. 19. v. And I am truly persuaded, that his gracious Providence will give us occasion, from these our sincere and vigorous attempts against Irreligion and Vice, to Date, not only the sensible Revival of the Internal Interest of true Religion, but also the Rising Prosperity and Glory of these Kingdoms. So that, by becoming a Reformed, we shall become a Flourishing and Happy People.